The yogi who thinks himself as a person and claims that, he experienced the self in Samadhi is unaware of the fact that, thoughtlessness is not wisdom

Sage Sri Sankara says: - Yoga is not the means of liberation (page 132-133 - Commentary on Brihadaranyakopanishad.

In Sutra Bashya and Mandukya: - The Samadhi and sleep are identical. 
Brihad Upanishad:  does not advocate Samadhi.

Sage Sri Sankara in commentary to "Brahma Sutras:- " "The highest beatitude is not to be attained by Yoga." (Sacred Books of East Series page 298 Vol.1.)   And he also says Samadhi is the same as sleep (p.312) ---this indicates that yoga is not the means to self-realization.  And yogic Samadhi is not non dual self-awarenesss.

Panchadesi: - the impossibility of yoga arrives at a successful end to its practices. (P.509 v, 109)

Yoga can yield only duality, because everything that one can do or practice becomes a vanishing 'known.' It yields relative truth based on imagination, which is true from physical viewpoint of view, not non-dual truth, which is ultimate reality.

Deeper self search revels the fact that, yogic Samadhi is, not the means for liberation because yogic Samadhi is a individual experience based on the false self within the false experience. Wisdom dawns only when the individual realizes,  the self is not an individual because self  is formless. Thus The yogi who thinks himself as a person and claims that, he experienced the  self  in Samadhi  is unaware of the fact that,  thoughtlessness is not wisdom.  Everyone experiences  thoughtlessness in deep sleep. Deep sleep is not  wisdom.     

Though there is the natural eradication of difference in deep sleep and in Samadhi, because false knowledge has not been removed, differences occur once again upon waking just like before. 

The duality, such as the fundamental distinction between subject and object, is obliterated in deep sleep and in Samadhi, as well as in other conditions such as fainting, but duality is only temporarily obliterated for it reappears when one awakes from sleep or regains consciousness after fainting, and it also reappears when the yoga arises from Samadhi. The reason why duality persists is because false knowledge has not been removed.  Therefore the attainment of Samadhi to be a sufficient cause to eradicate false knowledge, since false knowledge is the cause of bondage, Samadhi cannot therefore be the cause of liberation from experiencing the duality as reality.

Liberation is not something that can be brought into being. For liberation is just the destruction of bondage, it is not the result of an action. And we have already said that bondage is ignorance and it is not possible that ignorance can be destroyed by action. And action has its capacity in some visible sphere. Action has its capacity in the sphere of production, attainment, modification and rectification. Action is able to produce, to make one attain, to modify or to rectify. The capacity of an action has no other scope than this, for in the world it is not known to have any other capacity. And liberation is not one of these. Truth is hidden merely by ignorance. 

The perspective of non-dual wisdom is fundamentally different from that of the yogic  tradition where, although the self is presented as not something to be acquired, liberation is nonetheless a real goal to be attained through a process of mental discipline, which necessitates the complete suppression of all mental activity. 

As the line made by a moving fire-brand appears to be straight, crooked, etc., so Consciousness the innermost self, when set in motion, appears as the perceiver, the perceived and the like.

As the fire-brand, when not in motion, is free from all appearances and remains changeless, so Atman or consciousness or spirit, when not in motion, is free from all appearances and remains Changeless.

When the fire—brand is set in motion, the appearances that are seen in it do not come from elsewhere. When it is still, the appearances do not leave the motionless fire—brand and go elsewhere, nor do they enter into the fire-brand itself.

The appearances do not emerge from the fire-brand, because their nature is not that of a substance. This applies likewise to Consciousness, because of the similarity of the appearances.

When Consciousness is associated with the idea of activity, as in the waking  or dream, the appearances that seem to arise do not come from anywhere else. When Consciousness is none-active, as in deep sleep, the appearances do not leave the non-active Consciousness and go elsewhere, nor do they merge in it. The appearances do not emerge from Consciousness, for their nature is not that of a substance. They are incomprehensible, because they are not subject to the relation of cause and effect.

A substance may be the cause of another substance and a non- substance, the cause of another non-substance. But the individual cannot possibly be anything like a substance or a non-substance.

The three states are not caused by the mind, nor is the mind caused by them because they are mind itself.  The mind is myth on the standpoint of the Consciousness as self. Hence one has to hold to the principle of absolute non-creation.